"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Wednesday, September 28, 2016

It Can Be Wrong to Turn the Other Cheek

It Can Be Wrong to Turn the Other Cheek

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Liberalism
and Progressivism spread that Catholic Charity always demands us not to
reply to any offense our enemies make against us, no matter what. If we
act otherwise, we would be disobedient to the precept of Our Lord who
told us to “offer the other cheek.” This groundless generalization of
that wise precept does not fit with the traditional interpretation made
by the ordinary Magisterium of the Church.
Today we bring to our readers a text by the famous moralist Fr. Victor
Catherein, SJ, (1845- 1931), which reflects well the teachings of the
Church on this topic. He tells us that self-defense and the proper
punishment of the aggressor are included in the interpretation of that
precept.

Fr. Victor Cathrein, SJ

The Divine Master says: “But I say to you not
to resist evil: but if one strike thee on thy right cheek, turn to him
also the other” (Matt 5:39).

This precept, as noted by both St. Augustine (Ep. 138 ad Marcel, Migne, PL 33, 530) and St. Thomas (Summa Theologiae
II,II, q. 40, a.1, ad 2), deals only with the interior disposition of
the person who is offended. We should not take revenge, but suffer the
offenses and be disposed to not defend ourselves from any aggression if
there is nothing on our part, the aggressor’s part or that of the common
good that demands that we act differently.

Indeed, when Christ stood before the high priest Annas, he did not offer
the other cheek when one of the servants standing by slapped His Face
(John 18:22-23). He also did not return the aggression, but simply
defended Himself, so that no one could judge that He had lacked due
respect for the high priest.

Many times the position of the one being offended requires that he
defend himself from the aggression or that he have recourse to the
authority to obtain due satisfaction for the unjust wrong made against
him. Other times, public security demands that injustices be punished.
Finally, the good of the aggressor himself sometimes requires that he be
punished, as St. Augustine teaches us when he says: “We should act with
beneficial rigor against recalcitrant persons, because he who loses the
liberty to practice evil is more easily conquered for the good. Nothing
is more unfortunate than the happiness of sinners, which allows them to
do wrong with impunity and confirms them in their bad will” (Ep. 138 ad Marcel, Migne, PL, 33, 531).

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."